English
English version: Therefore, anger arises, just like towards relatives. Question: What is resentment? Answer: Resentment is contrary to (Sutras). This contrariness is different from the former (affection). If I resent someone, wishing them suffering, therefore anger arises, wishing them to have suffering. Those who resent in this way wish for the other's destruction, the destruction in the three times (past, present, future), these are the nine angers. Question: What is the difference between this anger and ascetic practices? Answer: Anger arises depending on conditions, and can also be known through the ten evils and ignorance (Anger includes nine vexations. Ascetic practices include three of the ten evils. Conditions refer to relatives and enemies. Ignorance is the eighth of the ten evils). Question: Are the nine anger behaviors of all beings the same? Answer: These beings dwell in different environments, like drawing on water, earth, and stone (Sutras). This anger behavior depends on beings, like drawing on water, earth, and stone, varying according to the beings. It is said that in a soft environment, anger grows quickly, like drawing on water, which disappears immediately. Drawing on earth lasts for a while, disappearing if eroded by wind and rain or trampled upon. Drawing on stone, the stone exists, and the drawing exists; the stone disappears, and the drawing disappears with it. Therefore, the anger held by beings is different. Some people regret after becoming angry: 'Alas! We great men, our behavior, are even more diligent in the various ascetic practices that destroy the Dharma, creating actions that destroy the Dharma ourselves, generating thoughts that destroy the Dharma ourselves.' Therefore, this anger subsides on its own, like drawing on water. It is the same with drawing on earth; once anger has arisen, it cannot be eliminated by oneself, or through the enlightenment of a teacher, knowledgeable person, or relative, this anger can be calmed, like drawing on earth. There is also a third situation, extremely evil, without thinking, actions and thoughts are very strong, anger fills the whole body, even the Buddha, Pratyekabuddha cannot make them enlightened, only anger perishes with the body, like drawing on stone. This is the meaning of anger. Question: What is jealousy? Answer: Jealousy arises from inferiority, equality, and superiority (Sutras). Arrogance and jealousy confuse each other, and measure each other, this is jealousy. Jealousy is divided into three types: inferior foolishness, equal foolishness, and superior foolishness. Taking appearance, wealth, family, and skills as the most important, thinking that I am better than others, this is inferior foolishness. Thinking that those who are better than oneself are equal to oneself, and the rest are not as good as oneself, this is equal foolishness. Thinking that I am above others, this is superior foolishness. -------------------------------------------------------------------------------- 自谓胜上二者也)。
Chinese
问：已说是下、等、增上相矣。云何是一切愚得当多种愚？不恚已说。 答：下妄语、轻毁、慢怠(修妒路)。若下嫉妒有三：如是妄语嫉妒、轻毁嫉妒、慢怠。彼妄语嫉妒名极意作恶自庆。复轻毁嫉妒名受他嗟叹：“汝善哉有功德具。”如是彼人内怀欢喜，外诈言：“我无是德。”慢怠名昼夜眠寤，不能由人身得度生此意。是谓慢怠。此三者是下嫉妒也。 问：云何为等？ 答：等者，己嫉妒、憍、不敬(修妒路)。等我嫉妒有三：我嫉妒、憍、不敬。彼我嫉妒名得受阴(一也)，彼受好恶(嫉妒也)。憍名供养杂种(而不受也，此憍也)。不敬礼师。 问：云何增上？ 答：增上者，甚嫉妒、嫉妒中嫉妒、无限嫉妒(修妒路)。增上嫉妒名甚嫉妒。甚嫉妒名下等中我最胜，此谓甚嫉妒。嫉妒中嫉妒，名极妙中计我为胜，此嫉妒中嫉妒。无限嫉妒，名未得解脱言得，此无限嫉妒。是嫉妒九义。一切渴者有，有中作有(有三有也)，是故爱句处嫉妒可知。 婆素跋陀三法次二三度尽(于首三法之第二恶、恶之三事次二也，度亦尽也)。 四阿鋡暮抄解第六(三法之第二恶之第三也) 问：已说爱。云何无明名？ 答：无明，无智 现代汉语译本： （有人）自认为（在下、等之中）是殊胜和增上的。 问：已经说了下、等、增上的相状了。什么是所有愚人都会产生的多种愚痴？不嗔恚已经说过了。 答：下等的（愚痴）是虚妄的言语、轻视毁谤、傲慢懈怠（修妒路，即sūtra，经）。下等的嫉妒有三种：即虚妄语的嫉妒、轻毁的嫉妒、傲慢懈怠的嫉妒。那虚妄语的嫉妒，是指极力作恶还自我庆幸。轻毁的嫉妒，是指听到别人赞叹：‘你真好啊，有功德具足。’这样，那个人内心怀着欢喜，外表却假装说：‘我没有这样的德行。’傲慢懈怠，是指昼夜昏睡，不能因为得到人身而想要得到解脱的念头。这就是傲慢懈怠。这三种是下等的嫉妒。 问：什么是等（于自己的嫉妒）？ 答：等（于自己的嫉妒）是，自己的嫉妒、骄傲、不尊敬（修妒路，即sūtra，经）。等同于我的嫉妒有三种：我的嫉妒、骄傲、不尊敬。那我的嫉妒，是指得到受阴（五蕴之一），对所感受的好与坏（产生嫉妒）。骄傲，是指接受各种供养（却不领受，这就是骄傲）。不尊敬（是指）不礼敬师长。 问：什么是增上（的嫉妒）？ 答：增上的（嫉妒）是，极甚的嫉妒、嫉妒中的嫉妒、无限的嫉妒（修妒路，即sūtra，经）。增上的嫉妒是指极甚的嫉妒。极甚的嫉妒是指在下等中认为‘我’是最殊胜的，这就是极甚的嫉妒。嫉妒中的嫉妒，是指在极妙的事物中认为‘我’是最殊胜的，这就是嫉妒中的嫉妒。无限的嫉妒，是指没有得到解脱却说得到了，这就是无限的嫉妒。以上是嫉妒的九种含义。一切渴求的人都有（嫉妒），在有中造作有（三有，即欲有、色有、无色有），所以从爱这句话中可以知道嫉妒。 婆素跋陀（Vasubhadra）的三法（指三法印）次第，二三度尽（于首三法之第二恶、恶之三事次二也，度亦尽也）。 《四阿鋡暮抄解》第六（三法之第二恶之第三也） 问：已经说了爱，什么是无明（avidyā）的名称？ 答：无明（avidyā），就是没有智慧。
English
English version: (Someone) considers themselves superior and supreme among the inferior and the equal. Question: The characteristics of the inferior, equal, and superior have already been explained. What are the various kinds of ignorance that all fools generate? Non-anger has already been discussed. Answer: The inferior (ignorance) consists of false speech, belittling and slandering, and arrogant laziness (sūtra). Inferior jealousy has three aspects: namely, jealousy arising from false speech, jealousy arising from belittling and slandering, and arrogant laziness. Jealousy arising from false speech means taking pleasure in doing evil and congratulating oneself. Jealousy arising from belittling and slandering means hearing others praise, 'You are good, possessing merit and virtue.' Thus, that person inwardly harbors joy but outwardly pretends, 'I have no such virtue.' Arrogant laziness means sleeping day and night, without the thought of seeking liberation because one has obtained a human body. This is called arrogant laziness. These three are inferior jealousy. Question: What is equal (jealousy)? Answer: Equal (jealousy) is one's own jealousy, pride, and disrespect (sūtra). Equal to 'my' jealousy has three aspects: 'my' jealousy, pride, and disrespect. 'My' jealousy means obtaining the skandha of feeling (one of the five aggregates), and being jealous of the good and bad that one experiences. Pride means accepting various offerings (but not appreciating them; this is pride). Disrespect means not revering teachers. Question: What is superior (jealousy)? Answer: Superior (jealousy) is extreme jealousy, jealousy within jealousy, and limitless jealousy (sūtra). Superior jealousy means extreme jealousy. Extreme jealousy means thinking 'I' am the most superior among the inferior and equal; this is called extreme jealousy. Jealousy within jealousy means considering 'myself' superior in the most excellent things; this is jealousy within jealousy. Limitless jealousy means claiming to have attained liberation when one has not; this is limitless jealousy. These are the nine meanings of jealousy. All who thirst have it, creating existence within existence (the three realms of existence: desire realm, form realm, formless realm), therefore jealousy can be understood from the phrase 'love'. Vasubhadra's three dharmas (three marks of existence) in order, the second and third degrees are exhausted (in the second evil of the first three dharmas, the second of the three aspects of evil, the degree is also exhausted). Sixth chapter of the Commentary on the Four Āgamas (the third of the second evil of the three dharmas) Question: Love has been discussed. What is the name of ignorance (avidyā)? Answer: Ignorance (avidyā) is the absence of wisdom. --------------------------------------------------------------------------------
Chinese
、邪智、疑智(修妒路)。无智、邪智、疑智，是三无明智。由口显，文字亦尔。被恶口是无(又无知也)。如恶子非子、如恶朋非朋。彼无智名有为、无为、不说无觉(修妒路)。有为、无为、不说无觉是无智。 问：有为有二：内受、外受。云何是受？ 答：有为，内受、外受、此二事(修妒路)。有为中无智，彼当知内受、外受。此二事痴也，彼内受阴界处各二行，己受、彼受也。外受者，草木垣壁为首。彼谓己受及他受外受。此二外受，知此中一一遍痴，杂内受外受是无智。世尊亦说，六更处无智无见。是修妒路内受，名受为义，行结因缘愚情是我所，是内受名。 问：云何无为？无为一涅槃，此是无义，云何处三？ 答：无为，有余、无余、此二(二种，举上二以为三。修妒路)。假令涅槃一无为，彼由行说二也，有余、无余。此间有余名行结得受是身，是有余，是有余名。彼尽一切结灭，作证尽，身有余，如是有余。无余名谓此受阴弃，更不受身，如灯灭，是无余名。此谓一一或二，愚此无为无智。 问：云何不说？ 答：不说，不说受、方便、灭教授中(修妒路)。彼受教授、方便教授、灭教授。谓愚此不说无智。彼受教授名命(天竺音命与众生同也)，阴界处 现代汉语译本： 无智、邪智、疑智（修妒路 Sutra）。无智、邪智、疑智，是三种无明之智。由口说出，文字也是如此。被恶语中伤是无（也即无知）。如同恶子不是真正的儿子，如同恶友不是真正的朋友。那无智被称为有为、无为、不说无觉（修妒路 Sutra）。有为、无为、不说无觉就是无智。 问：有为有两种：内受、外受。什么是受？ 答：有为，内受、外受，这两种事（修妒路 Sutra）。有为中没有智慧，应当知道内受、外受。这两种事是痴。那内受在阴、界、处各有两种表现，即自己所受、他人所受。外受，以草木墙壁为首。他们认为自己所受和他人的受是外受。这两种外受，知道这其中一一普遍是痴，混杂内受外受就是无智。世尊也说，六更处没有智慧没有见解。这是修妒路 Sutra。内受，名为受的意义，行结因缘愚昧的情感是我所有的，这就是内受的名称。 问：什么是无为？无为就是涅槃，这没有其他意义，为什么分为三种？ 答：无为，有余、无余，这两种（两种，以上面两种为基础分为三种。修妒路 Sutra）。假设涅槃是一种无为，那是因为行为而说成两种，即有余、无余。这里有余指的是行结得到受而形成的身体，这就是有余，这就是有余的名称。当一切烦恼都断尽，作证到灭尽，身体还有剩余，就像这样是有余。无余指的是舍弃这个受阴，不再接受身体，就像灯熄灭一样，这就是无余的名称。这就是说一一或者二二，愚昧于这无为就是无智。 问：什么是不说？ 答：不说，不说受、方便、灭教授中（修妒路 Sutra）。那受教授、方便教授、灭教授。指的是愚昧于这不说就是无智。那受教授指的是命（天竺语中命与众生同义），阴界处。
English
English version: Ignorance-wisdom, perverse-wisdom, doubt-wisdom (Sutra). Ignorance-wisdom, perverse-wisdom, doubt-wisdom, these are the three kinds of unenlightened wisdom. What is spoken from the mouth, so are the words. To be hurt by evil speech is nothing (also meaning ignorance). Like an evil son is not a true son, like an evil friend is not a true friend. That ignorance is called conditioned, unconditioned, and unspeakable un-awakening (Sutra). Conditioned, unconditioned, and unspeakable un-awakening is ignorance. Question: Conditioned has two aspects: internal reception and external reception. What is reception? Answer: Conditioned, internal reception, external reception, these two things (Sutra). In the conditioned, there is no wisdom; one should know internal reception and external reception. These two things are delusion. That internal reception has two aspects each in skandhas, realms, and bases, namely, self-reception and other-reception. External reception refers primarily to grass, trees, walls. They consider self-reception and others' reception as external reception. These two external receptions, knowing that each and every one of them is universally delusion, mixing internal reception and external reception is ignorance. The World-Honored One also said that in the six sense bases, there is no wisdom and no insight. This is the Sutra. Internal reception, named as the meaning of reception, the emotional attachment to 'I' caused by actions, fetters, and conditions, that is the name of internal reception. Question: What is unconditioned? Unconditioned is Nirvana, which has no other meaning. Why is it divided into three? Answer: Unconditioned, with remainder, without remainder, these two (two kinds, based on the above two, divided into three. Sutra). Suppose Nirvana is one unconditioned, then it is said to be two because of actions, namely, with remainder and without remainder. Here, 'with remainder' refers to the body formed by the reception obtained from actions and fetters, this is 'with remainder', this is the name of 'with remainder'. When all afflictions are exhausted, attaining the cessation, the body still remains, like this is 'with remainder'. 'Without remainder' refers to abandoning this skandha of reception, no longer receiving a body, like a lamp extinguished, this is the name of 'without remainder'. This refers to one by one or two by two, being deluded about this unconditioned is ignorance. Question: What is unspeakable? Answer: Unspeakable, unspeakable in reception, expedient, cessation teachings (Sutra). That is, reception teachings, expedient teachings, cessation teachings. It refers to being deluded about this unspeakable is ignorance. That reception teaching refers to life (in the language of India, life and sentient beings have the same meaning), skandhas, realms, and bases. --------------------------------------------------------------------------------